The Path to Guidance

Ibn Qayyim al-Jawziyyah



Chapter One

THE SOUND HEART


Ibn al-Qayyim (may Allaah have mercy on him) said, "And the sound heart is the one which is secure from shirk, hatred, jealousy, envy, covetousness, pride, love of the world and leadership. So it is safe from every harmful thing which distances it from Allaah and it is safe from every doubt that contradicts His information (i.e., Revelation). It is safe from every desire that opposes His command and from every wish that competes (repels) what He intends (from His servants), and it is also safe from everything that cuts it off from Allaah. So this sound and safe heart is in a paradise in this world and in a paradise in the barzakh and in a paradise on the Day of Resurrection. The heart's safety and soundness cannot be perfected, absolutely, until it is secure from five things:

(i) From shirk which nullifies tawheed
(ii) From innovation which opposes the Sunnah
(iii) From a desire/lust that opposes the command (of Allaah)
(iv) From heedlessness that contradicts remembrance (of Him)
(v) From a desire that nullifies purity and sincerity (in intent and purpose)

These five are barriers to Allaah and beneath each of them are many other categories that contain unique issues which cannot be enumerated. [al-Jawaab al-Kaafee (1/176)].

Chapter Two

THE WAYS OF ATTAINING KNOWLEDGE


And the beneficial knowledge has certain ways and means by which it is obtained and certain paths that are taken in its acquisition and memorisation. Amongst the most important of them are:

Firstly: That the servant asks his Lord for the beneficial knowledge and that he seeks assistance by Him, the Exalted, and shows his need to Him. Allaah ordered His Prophet, Muhammad (PBUH) to ask Him that He increases him in knowledge, in addition to his knowledge. He, the Exalted said:

And say, "O Lord! Increase me in knowledge." [Soorah Taa Haa (21):114].

And the Messenger (PBUH) used to say, "O Allaah, benefit me with what you have taught me and teach me that which will benefit me and increase me in knowledge." [Reported by at Tirmidhee (5/578) and Ibn Maajah (1/92). Also refer to Saheeh Ibn Maajah (1/47)].

Secondly: And this is the greatest and the essence of them all - sincerity in seeking the knowledge. The Messenger (PBUH) said, "Whoever learnt knowledge by which the Face of Allaah is to be sought, but does not do so except for attaining a goal of this world, (he) will not smell the fragrance of Paradise on the Day of Resurrection." [Reported by Aboo Daawood with his wording in Kitaabul-Ilm and Ibn Maajah in his introduction (1/93). Refer also to Saheeh Ibn Maajah (1/48)].

Thirdly: Striving and exerting oneself in seeking knowledge, having keen interest for it, having a true desire in which the Pleasure of Allaah, the Most High, is sought and adopting all of the ways and means in seeking knowledge of the Book and the Sunnah.

A man came to Aboo Hurairah and said, "I desire to learn the knowledge but I fear that I may waste it." So Aboo Hurairah replied to him, "Your abandonment of learning it is sufficient in wasting it." [Refer to Tafseerus-Sa'dee (5/194)].

For this reason one of the wise people, upon being asked, "What is the way by which knowledge is obtained?" answered, "With eagerness is it followed, with love is it listened to, with sole concern is it gathered, teach your knowledge to the one who is ignorant, and learn from the one who teaches, for if you do that, you will come to know that of which you were ignorant and you will memorise that which you (yourself) have learnt." [Jaami Bayaanul-Ilm wa Fadlihi of Ibn Abdul-Barr (1/102,103)].

For this reason, Imaam ash Shaafi'ee (may Allaah have mercy on him) said:

"My brother! You will not acquire knowledge except by six matters,
I will inform you of their detail with an explanation:
Intelligence, zeal, striving, competence/proficiency
The companionship of a teacher ... and a long time!"

Fourthly: Avoiding all disobedience by having taqwaa of Allaah, the Most High, for that is the greatest of means of acquiring knowledge, as He, the Most High, has said:

Have taqwaa of Allaah and Allaah will teach you, and Allaah has knowledge of every single thing. [Soorah al-Baqarah (2):282].

And He, the Most High, also said:

O you who believe! If you have taqwaa of Allaah, He will grant you a criterion (to judge between truth and falsehood). [Soorah al-Anfaal (8):29].

This is clear and manifest proof that the one who has taqwaa of Allaah, He will grant him knowledge by which he will distinguish between truth and falsehood. For this reason Abdullaah ibn Mas'ood said, "Indeed, I consider that a man loses knowledge which he once had, due to a sin which he committed." [Jaami' Bayaanul-'ILm wa Fadlihi of Ibn 'Abdul-Barr (1/196)].

Imaam ash Shaafi'ee (may Allaah have mercy on him) said, "I complained to Wakee' about the poorness of my memory. So he directed me to abandon disobedience. And informed me that the knowledge of Allaah is light. And that the light of Allaah is not given to the disobedient." [Deewaanush-Shaafi'ee (p.88). Refer also to Al- Jawaab al-Kaafee of Ibn al-Qayyim (p.104).]

Imaam Maalik said to Imaam ash-Shaafi'ee (may Allaah have mercy on them both), "I see that Allaah has placed light in your heart so do not extinguish it with the darkness of disobedience." [Al-Jawaab al-Kaafee of Ibn al-Qayyim (p.104)].

Fifthly: Being neither shy nor arrogant in seeking knowledge, and this is why 'Aa'ishah, (may Allaah be pleased with her), said, "How excellent are the women of the Ansaar, shyness/modesty does not prevent them from understanding the religion." [Reported by Bukhaaree in Kitaabul-Ilm].

Umm Sulaim, (may Allaah be pleased with her), said, "O Messenger of Allaah! Allaah is not ashamed of the truth, so is it necessary for a women to make ghusl when she has a wet dream?" The Prophet (PBUH) said, "If she sees the fluid." [Reported by Bukhaaree in Kitaabul- Ilm].

Mujaahid said, "The shy person and the arrogant one will not learn the knowledge." [Reported by Bukhaaree in Kitaabul-Ilm].

And finally: Acting upon the knowledge. The Messenger of Allaah (PBUH) said, "A servants two feet will not move on the Day of Judgement until he is questioned about four (things). His youth-how he spent it; his knowledge-how he acted upon it; his wealth-how he earned it and how he spent it and his body-how he used/wasted it." [Reported by at-Tirmidhee (2417) and see Saheehut-Targheeb wat-Tarheeb (1/126)].

He (PBUH) also said, "A man will be brought on the Day of Judgement and will be thrown into the Fire and his entrails will pour out. It will be said, Did you not used to order the good and forbid the evil?' He will say, ‘I used to command you with good and not do it myself and I used to forbid you from evil and do it myself." [Reported by Bukhaaree (3094) and Muslim (2989).

Chapter Three

WAYS TO BRING ABOUT THE LOVE OF ALLAAH


Ibn al-Qayyim (may Allaah have mercy on him) said, "Chapter: Ways that bring about the Love (of Allaah) and necessitate it, and they are ten in number.

One: Recitation of the Qur'aan with reflection and understanding of its meanings and what is intended by it, as one reflects over a book which he has memorised and which he expounds so that he may understand what its author intends from him.

Two: Getting closer to Allaah with the supererogatory acts of worship, after the obligatory ones, for they will take him to another level of love that comes after love.

Three: Constant remembrance in every circumstance by the tongue, the heart, actions and (one's) condition, so a person's share of love is in accordance with his share of this remembrance.

Four: Preferring His love over your own when desires overcome you and climbing to reach His love, even if the ascent is difficult.

Five: The heart's comprehension of His Names and Attributes, witnessing them and having knowledge of them, to immerse himself in the garden of this knowledge and its fundamental pillars. Whoever knows Allaah by His Names, Attributes and Actions, will, no doubt, love Him. For this reason the deniers of His Attributes (Mu'attilah), Fir'awniyyah and Jahmiyyah are like highway robbers to the hearts, (they come in between it and) between reaching the beloved (i.e., Allaah).

Six: Witnessing His generosity, His benevolence, His favours and blessings, both hidden and open, for these things call to His love.

Seven: And this is the most amazing of them all, the heart's total defeat and humility in front of Allaah, the Most High, and there are no other words and considerations which give expression to this meaning.

Eight: Being alone at the Time of the Descent of Allaah for having private conversations with Him, reciting His Words, investigating the heart, displaying the manners of servitude whilst in front of Him and then to seal all of that with seeking forgiveness and repentance.

Nine: Sitting with the truthful lovers (of Allaah) and gathering the good fruits (arising) from their speech, just as one picks out the best of fruits, and that you do not speak except when the benefit of the speech prevails and when you know that there is a betterment for you and benefit for others in it.

Ten: Keeping distant from everything that comes between the heart and between Allaah, the Mighty and Majestic.

So from these ten ways, the lovers will reach the (various) levels of love and will enter upon the Beloved. And the chief and fundamental principle behind all of this comprises two matters: preparing the soul for this matter and opening the eye of keen insight/sure knowledge." [Madaarijus-Saalikeen (3/17).

Chapter Four

THE PRAYER AND ITS EFFECT UPON ABANDONING SINS AND DEVELOPING THE SOUL


Allaah, the Sublime said:

Indeed prayer restrains from the obscene and evil deeds. Soorah al-Ankaboot [(29:45)].

Allaah has explained in this aayah that a correct prayer, performed with humility and submissiveness (khushoo' ) undoubtedly prevents its performer from obscene and evil deeds and leads him to goodness. Therefore, you will see that the people of the mosque are the most superior of mankind and the best amongst them. The sins and shortcomings of others are many times more than the sins and shortcomings of these people.

If the prayer does not prevent us from obscene and evil deeds then it is necessary to carefully scrutinise the deficiency within it and to correct it. There is no escaping from correcting one's prayer and there is no fleeing from bringing about khushoo' within it. So let us look at the causes and let us strive to treat them with the cure, just as we treat our bodies for their diseases. However the treatment of the souls is more appropriate and comes first, and this is what will help us to understand the saying of the Messenger (PBUH), "The first thing for which a servant will be held to account is his prayer. If it is correct and sound, all the rest of his actions will be correct and sound, and if it is corrupt then all the rest of his actions will be corrupt." [Reported by at-Tabaraanee in Al-Awsat and Ad-Diyaa from Anas . It is also in Saheehul-Jaami no. 2570].

So in the correction of the prayer lies the correction of all the other actions. The position of the prayer (relative to all the other actions) is like that of the head to the body. This is because the servant is nearest to his Lord during his prayer. He calls upon his Lord and seeks forgiveness from Him. He returns to Allaah and cries to Him, the Sublime.

The prayer cannot be corrected except with the correction of the creed, being observant of Allaah, having fear of Him, bringing oneself to account in front of Him, and trembling out of fear of His Fire. When he finishes his prayer and is put to trial with sins and disobedience, he finds strength in his heart to repel them. This is because he looks at the temporary and vanishing pleasures and then at the bliss and joy which never ends and the happiness which is never cut off. So he puts the good which will remain (and last forever) ahead of that which is only transitory and vanishes.

The prayer of the servant is corrupted due to lack of the careful observance of Allaah and weakness in taqwaa. A person is, therefore, not able to produce such awe as will come between him and his acts of disobedience.

There also occurs in the hadeeth, "Indeed, there is in the body a morsel of flesh, if it is sound and wholesome, then the whole body will be sound and wholesome and if it is corrupt, the whole body will be corrupt. Indeed it is the heart." [Reported by Bukhaaree, Muslim and others from an-Nu'maan ibn Basheer ].

In the correction and purification of the heart lies the correction of the whole body and in the corruption of the heart lies the corruption of the whole body. If the heart is corrected, the hand will be corrected so that it does not steal or strike anyone or commit zina by touching what is unlawful. The feet will also be corrected so that they do not walk towards what is unlawful. The ears will be put straight so that they do not listen to musical instruments, slander or backbiting. The situation of the tongue will improve so that it does not speak except what is good. If the heart is corrupted, the whole body becomes corrupt and the limbs will not depart except towards evil conduct and mischief.

The matter of the heart is either set aright or corrupted by the prayer. If the prayer is good it is an indication that the heart has benefited and that it is sound and wholesome. If it is not good, it is an indication of the heart receiving little benefit and of its corruption. Evil deeds then become manifest and overtake the limbs.

Know that every prayer which is performed with awe and humility enlivens the heart and stimulates it to do good deeds and also makes it adapt to good deeds, just as every good action which is performed outside of the prayer increases ones khushoo' within the prayer. In a hadeeth there occurs, "Upon you is the Night Prayer (Tahajjud) as it was the habit of the righteous people before you. It is a means of nearness to Allaah, the Exalted, a prevention from evil deeds and an expiation for sins." [Reported by Ahmad in his Musnad, at-Tirmidhee and others. It is also in Saheehul-Jaami, no. 3957].

The Messenger (PBUH) has made it clear that the Night Prayer is a prevention from sins in that it stops the one who performs it from evil deeds and incites him to do good deeds. Therefore, it is necessary for us to establish the prayer and to increase in it. Likewise we must perform the Night Prayer, standing awestruck, humble and submissive to Allaah, the Sublime, our hearts weeping over what we have neglected and fallen short of while hoping for the mercy of our Lord. We seek nearness to him by calling Him by His Names and Attributes, asking Him by them that he establishes us (upon His path) and that He gives us benefit from our prayer and standing at night.

It was said to the Prophet (PBUH), "So and so prays the whole of the night, yet when he reaches the morning he steals!" He (PBUH) said, "What you say (i.e., about his prayer) should prevent him from that..." or he said, "His prayer will prevent him (from that)."

When the prayer of the servant reaches its goal in preventing him from sin and disobedience it is written for him in Iliyyeen as is mentioned in the hadeeth, "If a prayer is performed after another prayer and there is no foolishness (vain talk) between them, it is written in Illiyyeen." [Reported by Aboo Daawood and others. It is also in Saheehul-Jaami, no.3731].

Therefore, the performance of prayer with earnestness and bringing together the elements of love, fear, hope, awe and reverence, all of which are constituents of khushoo' is a necessary and vital matter. As is well known, the difference between an accepted prayer and a rejected one is khushoo'. Ibn al-Qayyim mentions in Al-Madaarij, "Two people pray in the same row, behind the same Imaam-and the difference between the prayers of the two is like the distance between the heavens and the earth." And this is because in one heart is khushoo' and in the other heart-which is dead and has found more pleasure in escaping to the valleys of the world-there is the darkness of heedlessness.

Chapter Five

IBN AL-QAYYIM ON THE HADEETH QUDSEE
"I have Divided the Prayer Between Myself and My Servant"


Aboo Hurairah said, "I heard the Prophet (PBUH) say, ‘Allaah, the Mighty and Sublime, has said: I have divided the prayer between Myself and My servant into two halves. And My servant shall have what he has asked for. When the servant says:

All praise belongs to Allaah the Lord of all Creation. Allaah, the Mighty and Majestic, says, "My servant has praised Me." And when he says:

The Most Gracious, the Most Merciful. Allaah, the Mighty and Majestic, says, "My servant has extolled Me." And when he says:

Master of the Day of Judgement. Allaah, the Mighty and Majestic, says, "My servant has glorified Me..." and on one occasion He said, "My servant has submitted to My power." And when he says:

You alone do we worship and from You alone do we seek help. He says, "This is between Me and My servant, and My servant shall have what he has asked for." And when he says:

Guide us to the Straight Path, the Path of those whom You have favoured, not of those upon whom is Your anger, nor of those who are astray. He says, "This is for My servant, and My servant shall have what he has asked for.""

Ibn al Qayyim (may Allaah have mercy on him) said, "And when he says, All praise is due to Allaah, the Lord of all Creation ..." he pauses for a short while waiting for the response of his Lord, "My servant has praised Me." Then when he says, "The Most Merciful, the Bestower of Mercy"…he waits for the response, "My servant has extolled Me." And when he says, "Master of the Day of judgement..." he waits for the response, "My servant has glorified Me."

It is the delight of his heart, the pleasure of his eye and the joy of his soul that his Lord says about him, "My servant..." three times. By Allaah! If the fumes of desire-and the darknesses of the soul were not upon the hearts, they would have flown out of happiness and joy that their Lord, Maker and Deity says, "My servant has praised Me, My servant has extolled Me and My servant has glorified Me."

Then there would have been space in his heart to witness (the reality) of the three names which are the basis of all the Beautiful Names and these are: Allaah, ar-Rabb and ar-Rahmaan.

When he says, "Master of the Day of judgement..." he witnesses the glory which befits none but the King, the Truth, the Manifest. So he witnesses a very powerful and compelling King, to Whom the whole creation has yielded, to Whom the faces are humbled, to Whom the creation humbles itself, and to Whom every possessor of power and honour submits. He witnesses with his heart a King (Who is) upon the Throne of the Heaven.

And then he says, "You alone do we worship and from You alone do we seek help..." in which lies the secret of the creation and the affair of the world and the hereafter, and which contains the loftiest of goals and the most excellent of means (of approach to Allaah). The loftiest of goals is enslavement to Allaah and the most excellent of means is His help and assistance. There is no deity deserving of worship in truth except Him and there is no helper in His worship besides Him. Therefore, His worship is the greatest of goals and His aid is the loftiest of means.

And these words contain the two types of tawheed and they are Tawheed ar-Ruboobiyyah and Tawheed al-Uloohiyyah. Devotion to Allaah comprises His names ar-Rabb and Allaah, so He is worshipped on account of His Uloohiyyah, help is sought from Him on account of His Ruboobiyyah and He guides to the Straight Path on account of His Mercy. The first part of the soorah (i.e., Soorah al- Faatihah) therefore, mentions His names Allaah, ar-Rabb and ar- Rahmaan for the purpose of the one who seeks His worship, help and guidance. He is alone in being able to bestow all of that. There is no one who can aid others in Allaah's worship besides Allaah and none can guide (to the Straight Path) except Him.

Then the caller, with the speech of Allaah, "Guide us to the Straight Path..." realises his extreme need for this (guidance). He is never in need of any other thing as much as he is of this guidance. He is in need of it in every moment and at every glance of the eye.

Then Allaah makes it clear that the people of this Guidance are those who have been specified with His favour, not those upon whom is His anger, these latter ones are they who know the Truth but do not follow it, not those who are astray, and who worship Allaah without knowledge. Both of these groups share with each other in speaking about His creation, His command and His Names and Attributes without knowledge. The path of those upon whom is His favour and blessing is different from that of the people of falsehood with respect to knowledge and action.

When he finishes from this praise, supplication and tawheed, he has been ordered to end it with `aameen' which is a seal (to his supplication) and with which the aameen of the angels in the sky coincides. This aameen is from the beautification of the prayer, just like the raising of the hands is a beautification of the prayer, a following of the sunnah, veneration of the command of Allaah, worship by the hands and a sign of the transition from one pillar (of the prayer) to another.' [Taken from As-Salaatu wa Hukmu Taarikihaa, pp.171~172].

Chapter SIX

IBN QUDAAMAH AL-MAQDISEE AND HIS COMMENTS ON THE PRAYER

He (may Allaah have mercy on him) said, "And know that the prayer has actions which are pillars, actions which are obligatory and actions which are sunnah. The spirit of prayer is in the niyyah (intention), ikhlaas (sincerity), khushoo' (awe coupled with humility and submissiveness) and the presence of the heart. The prayer also contains remembrances, private conversations (with Allaah) and physical actions. When the heart is not present the desired goal is not obtained by the remembrances and private conversations with Allaah, the Exalted. Because speech, when it does not express the innermost feelings or what is in the heart, is (nothing but) absent- mindedness and folly.

Likewise the desired goal (from the prayer) is not obtained from the (mere performance of) actions. The purpose of the standing in prayer is service (to Allaah) and the purpose of the rukoo' and sujood is magnification of Allaah and humility to Him. If the heart is not present, the desired goal will not be reached. When an action is devoid of the purpose and intent behind it, nothing remains except a picture or an impression which has no value to it. Allaah, the Exalted, said:

It is not the meat or blood (of the sacrifice) which reaches Allaah but it is the taqwaa (which is in your hearts) that reaches Him. [ Soorah al Hajj (22):37].

The meaning here is that what reaches Allaah is the quality which has overtaken and is predominant in the heart, so that this same feeling is present when the requested acts of worship are performed. It is vital that the heart is present. Allaah has, however, overlooked the unmindfulness which occurs unexpectedly in the prayer because the judgement for maintaining the presence of the heart at the beginning of the prayer continues for the rest of it.

The meanings by which the life of the prayer is perfected are many.

The First: The presence of the heart as we have just mentioned. Its meaning is that the heart is empty and devoid of what is otherwise mixed with it. The cause of that is ambition and aspiration. When a matter is on your mind and concerns you, the heart will by necessity become engaged with it. There is nothing to cure this except to turn all your concerns towards the prayer (alone). A person's concerns in the prayer intensify and weaken in accordance with the strength of his eemaan in the Hereafter and the extent to which he holds the world in contempt. If you find that your heart is not present during the prayer then know that the reason for it is weak eemaan, so you must strive to strengthen it.

The Second: Understanding the meaning of the words and this is the matter which lies behind the presence of the heart. It may be that the heart is present with the pronunciation of the words but not with the meanings behind them. So it is desirable that the mind is turned towards perceiving their meanings by repelling other distracting thoughts and cutting off their roots because unless roots are cut off the thoughts continue to arise from them.

The root can either be external, such as what occupies the hearing and sight, or internal and this is stronger, like the one whose concerns for the world have multiplied and diversified. His thoughts are not restricted to one matter and even lowering his gaze does not protect him from this because whatever occurs in his heart is enough to keep him occupied.

If the root is external the cure for it is to cut off what occupies the hearing and the seeing and this includes being close to the qiblah (i.e., sutrah), looking at the place of prostration, being careful of and avoiding places which are colourful or attractive and not leaving anything besides oneself which would occupy his perceptions and feelings. The Prophet (PBUH) when he prayed in a shirt which had marks upon it took it off and said, "It has just diverted me from my prayer."

If the root is internal, the way to treat it is to compel the soul to become occupied with what one is reciting in the prayer. He should prepare for that before entering the prayer by freeing himself from (thinking about all) other occupations, striving to empty his heart (from everything but the prayer), to renew the remembrance of the hereafter in his soul, realise the seriousness of standing in front of Allaah, the Mighty and Majestic, and the terror of being examined. If these are not the thoughts present (in the prayer) then a person should know that (his heart) is reflecting about those things which produce aspirations and desires in him. Let him therefore leave those desires and cut off those attachments.

Know that when an illness sets in and becomes firm nothing but strong medicine can repel it. When an illness intensifies it competes with the one who prays and the one who prays competes with it until the prayer expires in this competition.

The example of this is of a man who is sitting under a tree, trying to devote himself to thinking and reflecting, but then birds disturb and confuse him. So he tries to make them fly away with the stick which is in his hand. He then thinks and (deep thought) has not yet lodged into his mind when the birds come back. It is said to him, "This thing cannot be prevented. If you want it to stop then cut the tree down." This tree is the desire. When it becomes sick (corrupted) and its branches become numerous, thoughts and ideas are drawn towards it just like birds drawn towards a tree and flies towards dirt and filth. So one's precious life is spent in repelling what cannot be repelled. The cause of this desire which brings about these thoughts and ideas is love of the world.

It was said to 'Aamir ibn 'Abd Qais (may Allaah have mercy on him), "Do you converse with your soul about anything from the matters of the world during prayer?" He said, "That my teeth become twisted is better to me than that I find this." Know that cutting off the love of the world from the heart is a difficult matter and to completely prevent it is a mighty task. Let him then strive in whatever is possible and Allaah is the One Who gives support and aid.

The Third: Magnification of Allaah and awe/reverence of Him. This occurs by two things. Cognition of the Majesty and Grandeur of Allaah, the Exalted, and cognition of the insignificance of the soul and the fact that it causes one to become enslaved. This cognition occurs by two things, willing submission/yielding (Istikaanah) and awe coupled with humility and submission (khushoo').

Included within this is hope as it is an addition to one's fear. How many venerated kings are there who are feared because of their authority and influence just as hope is placed in them for their benevolence? It is desirable, therefore, for the worshipper to hope for reward for his prayer and to fear punishment for his negligence.

It is also desirable for the worshipper to make his heart present during all the matters which are related to the prayer. When he hears the call of the mu'adhdhin he should liken it to the call on the Day of Judgement and set out to answer it with vigour and determination. Let him consider (the reality of) what he is responding to and in what state his body comes to the prayer.

When he has covered himself (for the prayer) he should realise that the purpose behind it is to conceal the shamefulness of his body from the creation. Let him also realise his deficiencies and defects and the scandals and disgraces of his inner self which none can know except the Creator and which none can cover or hide. Only remorse, modesty and fear can expiate for them.

When he faces the qiblah he has turned his face from all other directions to the direction of the House of Allaah and yet turning his heart to Allaah is more befitting than that. Just as he cannot face the qiblah without turning away from all else besides it, likewise the heart cannot turn to Allaah without turning away from all that is besides Him.

When you make the takbeer (i.e., say, ‘Allaahu Akbar), O worshipper, do not let your heart treat your tongue as having lied, because if there is something greater than Allaah in your heart then you have lied. Beware also that your whim and desire is greater (than Allaah) which would be proven by your preference to go along with it (rather) than to give obedience to Allaah, the Exalted.

When you seek refuge, know that seeking refuge means recourse to Allaah, the Sublime. When you do not seek refuge with your heart (as well), then your words are futile and ineffective.

Understand the meaning of what you recite. Make this understanding present with your heart when you say: All praise belongs to Allaah the Rabb of all the Worlds.

Bring to mind His Benevolence when you say:
The Most Gracious, the Most Merciful.

And His Might and Grandeur when you say:
Master of the Day of Judgement.

And likewise (understand the meaning) of everything that you recite.

We have already reported about Zuraarah ibn Abee 'Awfaa (may Allaah have mercy on him) that when he recited in his prayer:

And when the Trumpet is blown (a second time).

He fell to the ground, dead. This did not occur except that he imagined and pictured that situation and it brought destruction upon him.

Try to feel modesty in your bowing and humility in your prostration because in such a position you have placed the soul in its proper place. In the prostration you have returned the limbs to their place of origin, upon the dust from which they were created. Understand also the meaning of the remembrances with inclination and zeal.

Know that performing the prayer with these internal conditions is a cause-of the purity of the heart from adulteration and pollution, of obtaining the light by which the Might and Greatness of the One Who is worshipped is realised and of discovering His secrets and none understands them except those grounded in knowledge (the scholars).

As for the one who is standing performing the external actions without knowing their significance or meanings he will not realise or discover any of the above, rather he will reject its existence.

Chapter Seven

THE VARIOUS POSTURES OF THE PRAYER


An Explanation of What should be Present in the Heart During every Pillar and Moment from the Actions of the Prayer

And these are the Call to Prayer, purification, covering ones awrah, facing the qiblah, standing, the intention, the takbeer, seeking refuge, the basmalah, the recitation of Faatihah and another soorah, the rukoo, sujood and tashahhud.

The Call to Prayer (Aadhaan)
When you hear the Call to Prayer then make the terror of the call on the Day of judgement present in your heart and prepare yourself externally and internally to respond and race towards it. Those who race to answer this call are the ones who will be called out with benevolence on the Day of Judgement. Remember also the description which Allaah, the Mighty and Majestic, has given to the Hypocrites when he said:

And when they stand for the prayer they stand without earnestness (lazily). [Soorah an-Nisaa (4):142].

The description of the Believers is the opposite of that. They stand for the prayer whilst rejoicing and with eagerness and liveliness, turning themselves towards Allaah, the Mighty and Majestic.

The Purification
Then you purify yourself in your home which is the furthest place (from the place of prayer), then your clothes which are your nearest covering and then your skin which is your lowest and innermost covering do not forget to purify your heart with repentance, remorse, firm resolution not to return to sins, and avoiding injustices (to others). The purification of the inner self precedes the purification of the external form.

Covering One's Awrah
Its meaning is that you conceal the undesirable parts of the body from the creation, but bring to mind along with this the ugly traits and characteristics and the scandals of your inner self. Try to bring about modesty and feel shameful in front of Allaah, the Mighty and Majestic, from Whom no secret is hidden, as it is not possible to cover it.

Facing the Qiblah
This is turning your face away from all other directions to the direction of the House of Allaah, the Mighty and Majestic. Know that it is also obligatory to turn the heart away from all other things towards Allaah, the Mighty and Majestic. Thus there occurs in one of the opening supplications of the prayer, "I have turned my face towards the One Who Created the heavens and the earth, sincerely." The purpose is the turning of the heart towards Allaah and its sincerity towards Him after the body has been made to face the House of Allaah.

The Standing
This is making the body and the heart stand erect, upright in front of Allaah, the Mighty and Majestic. Bring to mind along with this the standing in front of Allaah on the Day of judgement for questioning and try to feel and sense the Might of Allaah, the Mighty and Majestic. Prepare yourself to stand in front of Him (in prayer) in such a way that it will lead you to safety on the Day of Judgement.

The Intentions
Fill your intention with sincerity to Allaah, the Mighty and Majestic, hoping for His reward, fearing His punishment and loving His nearness. Train and nurture yourself to recall this sincere intention along with every speech and action and know that none will be saved on the Day of judgement except the sincere ones. Every action which has a desire for other than Allaah is adulterated and obscured. Allaah, the Mighty and Majestic, said regarding this:

And We shall turn to whatever actions they did and make them into scattered dust. [Soorah al Furqaan (25):23].

The Takbeer
When you declare the takbeer with your tongue it is desirable that your heart does not treat it as having lied. If there is something in your heart which is greater than Allaah, the Sublime, or if your whim and desire is greater to you than Allaah, the Mighty and Majestic, and you are more obedient to it than to Allaah, the Exalted-then you have taken it as a god and you will have declared its greatness. So your saying, "Allaah is Greater," will have been but a mere expression of the tongue and the heart will have refrained from supporting the tongue. If it had not been for repentance, seeking forgiveness and harbouring good thoughts about Allaah's generosity and forgiveness, this would have been one of the greatest dangers.

Seeking Refuge
Know that this means seeking a sanctuary with Allaah, the Mighty, from Satan, the Rejected and Accursed-the one who lies in wait for you, jealous of your private conversation with your Lord, the Mighty and Majestic, and of your bowing and prostration to Him, together with the fact that Satan did not agree to or offer a single prostration to Him. He has made it his concern to prevent you and cut you off from conversing privately with your Lord by his whisperings about the concerns and affairs of the world and its engagements and occupations until he prevents you from the honour of secretly conversing with Allaah, its blessing and its reward. He also tries to cut you off from your Master, whose love and secret conversations make the hearts happy, and from gaining nobility in this life and the Hereafter by His remembrance and beautiful worship.

The Basmalah
When you pronounce this, intend to receive blessings by the name of Allaah along with which nothing in the heavens or the earth can cause harm, He is the All Hearing the All-Knowing. When you say Ar-Rahmaanir-Raheem, recall in your heart His various benevolences so that His Mercy becomes manifest to you and hope arises in your heart.

Recitation of the Faatihah
Remember the saying of the Messenger (PBUH), that he has narrated from his Lord, "I have divided the Prayer between Myself and My servant into two halves, and My servant shall have what he has asked for. When the servant says:

All praise belongs to Allaah the Rabb of all the Worlds.
Allaah, the Mighty and Majestic, says, "My servant has praised Me." And when he says:

The Most Gracious, the Most Merciful.
Allaah, the Mighty and Majestic, says, "My servant has extolled Me." And when he says:

Master of the Day of Judgement.
Allaah, the Mighty and Majestic, says, "My servant has glorified Me..." and on one occasion He said, "My servant has submitted to My power." And when he says:

You alone do we worship and from You alone do we seek help.
He says, "This is between Me and My servant, and My servant shall have what he has asked for." And when he says:

Guide us to the Straight Path, the Path of those whom You have favoured, not of those upon whom is Your anger, nor of those who are astray.
He says, "This is for My servant, and My servant shall have what he has asked for.""

An-Nawawi (may Allaah have mercy on him) said, "The scholars have said, ‘And the meaning of the word ‘prayer’ (in this hadeeth) is the Faatihah.’"

(His saying), ‘I have divided it ...’ is in terms of its meaning because the first half of it contains praise of Allaah, His glorification, extolling Him and submitting (one's affairs) to Him and the second half contains a request, an imploration and a need.

Al-Qaasimee (may Allaah have mercy on him) said, "These meanings are related to the levels of understanding and the levels of understanding are related to the abundance of knowledge and the clarity of the heart. The levels and degrees of this (amongst people) cannot be comprehended. The prayer is the key to the hearts. Within it, the secrets of the words (which are recited) are uncovered. This is the right of the recitation and is also the right of the remembrances, and the glorifications. Then the worshipper should observe and maintain awe and fear of Allaah during his recitation by reciting with slow rhythmic tones (Tarteel) as this makes it easier to reflect."

The Bowing and the Prostration
Ibn Qudaamah (may Allaah have mercy on him) said, "Try to feel modesty in your bowing and humility in your prostration because in such a position you have placed the soul in its proper place. In prostration you have returned the limbs to their place of origin-upon the dust from which they were created. Understand also the meaning of the remembrances with inclination and zeal."

Al-Qaasimee (may Allaah have mercy on him) said, "It is desirable that you renew the mention of the Greatness of Allaah, the Sublime, during them, that you strive to soften your heart, renew your khushoo' and that you sense and realise the power of your Master and His transcendency, then your own lowliness and insignificance. Seek help from Allaah to establish all of that in your heart and upon your tongue. Glorify Allaah (above all defects) then give testimony for His Grandeur and that He is Mightier than every single thing. Repeat this so that it is confirmed and established (in your heart).

By saying, "Allaah listens to the one who praises Him..." which means He will respond to the one who is grateful to Him, you raise your head from the bowing with certain hope. Then follow that with additional gratefulness by saying, "O Lord! To You belongs all praise." Then fall into prostration which is the highest form of submission and yielding oneself (to Allaah). Place and fix the noblest of your limbs, the face, upon the lowest of things, the dust. Along with this renew in your heart the greatness of Allaah and say, "Glorified is my Lord the Highest," then raise your head while declaring His greatness and asking Him for your need by saying, "O Lord! Forgive me and show mercy to me." Confirm your modesty and humility by repeating this a number of times and then return to the prostration for a second time.

This then, is the explanation of the prayer of the khaashi'een those who are humble and submissive in their prayers, the ones who guard their prayers, the ones who are constant in offering them, the ones who converse with Allaah to the extent that they are able to become enslaved to Him. Let the worshipper turn himself to this prayer, let him rejoice to the extent to which it has been made easy for him and let him be grieved to the extent that the prayer has passed him by, and let him strive to find the cure for that.

As for the prayer of the inattentive and heedless, it is very risky, unless Allaah covers him with His Mercy and Allaah's Mercy is vast and His Generosity is abounding. We ask Allaah that He covers us with His Mercy and that He showers us with His forgiveness as there is no way for us except to admit our incapacity to perform His obedience.

Chapter Eight

THE LEVELS OF PEOPLE WITH REGARD TO THEIR PRAYER



Ibn al-Qayyim (may Allaah have mercy on him) said, "And mankind, with regard to their performance of prayer are in five levels.

The First: The level of the one who is negligent and wrongs his soul. He is the one who falls short in performing ablution properly, performing the prayer upon its time and within its specified limits, and in fulfilling its essential pillars.

The Second: The one who guards his prayers upon their proper times and within their specified limits, fulfils their essential pillars and performs his ablution with care. However, his striving (in achieving the above) is wasted due to whisperings in his prayer so he is taken away by thoughts and ideas.

The Third: The one who guards his prayers within the specified limits, fulfils their essential pillars and strives with himself to repel the whisperings, thoughts and ideas. He is busy struggling against his enemy (Satan) so that he does not steal from the prayer. On account of this he is engaged in (both) prayer and jihaad.

The Fourth: The one who stands for the prayer, completes and perfects its due rights, its essential pillars, performs it within its specified limits and his heart becomes engrossed in safeguarding its rights and specified limits, so that nothing is wasted from it. His whole concern is directed towards its establishment, its completion and its perfection, as it should be. His heart is immersed in the prayer and in enslavement to his Lord, the Exalted.

The Fifth: The one who stands for the prayer like the one mentioned above. However, on top of this, he has taken and placed his heart in front of his Lord, the Mighty and Majestic, looking towards Him with his heart with anticipation, (his heart) filled with His love and His might, as if he sees and witnesses Allaah. The whisperings, thoughts and ideas have vanished and the coverings which are between him and his Lord are raised. What is between this person and others with respect to the prayer, is superior and greater than what is between the heavens and the earth. This person is busy with his Lord, the Mighty and Majestic, delighted with Him.

The first type will be punished, the second type will be held to account, the third will have his sins and shortcomings expiated, the fourth will be rewarded and the fifth will be close to his Lord, because he will receive the portion of the one who makes his prayer the delight and pleasure of his eye. Whoever makes his prayer the delight and pleasure of his eye, will have the nearness to his Lord, the Mighty and Majestic, made the delight and pleasure of his eye in the hereafter. He will also be made a pleasure to the eye in this world since whoever makes Allaah the pleasure of his eye in this world, every other eye will become delighted and pleased with him.

Chapter Nine

A SUMMARY OF THE LESSONS AND BENEFITS OF PRAYER



(1) That Allaah, the Exalted, wipes away sins by the five prayers.

(2) That the five prayers are an expiation for what occurs between them, if major sins are avoided.

(3) That sins burn and destroy a person and thus it is necessary to extinguish that with the prayers.

(4) That the Muslim reaches the level of the truthful and the martyrs on account of his prayers, charity and fasting.

(5) The superiority of prayer over other actions.

(6) That Allaah, the Exalted, bestowed a favour upon that Companion by entering him into Paradise before his brother who died as a martyr because he prayed more than he.

(7) That the prayer is light which illuminates the path of the servant in this world and the Hereafter.

(8) That an abundance of prostrations and prayers is the way to accompany the Messenger (PBUH) in Paradise.

(9) That a two rak'ah prayer is more loved by the dead person than the world and whatever is in it.

(10) That emptying the heart for Allaah in the prayer puts a person in the same condition as the day when his mother gave birth to him.

(11) That should a person enter the Fire, refuge is sought from that, the angels will remove him from it and will recognise him by the marks of prostration.

(12) That the prayer participates in undoing the knots which Satan places at the top of ones head.

(13) That the night prayer is the most excellent prayer after the obligatory prayers.

(14) That the one who prays at night obtains a reward which most of mankind do not.

(15) Gratitude is shown to Allaah with the (obligatory) prayer and night prayer.

(16) That the prayer most loved by Allaah is the prayer of Daawood which is to pray for a third of the night and to sleep for two thirds of the night.

(17) That as Allaah has bestowed a favour upon His servant by the hour during the night in which the supplication is answered, it is befitting for the Muslim to aspire to it and seek to find it so that he is given the good of this world and the Hereafter.

(18) That the night prayer is an evidence for righteousness and taqwaa and it expiates the sins and prevents one from falling into them.

(19) That Allaah, the Mighty and Majestic, covers the husband and wife who help each other in performing the night prayer with His Mercy. If one of them refuses the other sprinkles water on his or her face.

(20) That two units of prayer at night make a person amongst the men who remember Allaah often or the women who remember Allaah often.

(21) That Allaah is amazed by the man who gets up from his sleep, leaving his bedsheet, his wife and his love for her in order to perform prayer. Allaah laughs because of him and informs the angels about him.

(22) That there is no jealousy or competition except with regard to two men, one of whom prays at night reciting the Qur'aan which Allaah has bestowed upon him.

(23) That whoever recited ten aayaat in the night (in prayer) will not be written amongst the heedless, a Qintaar of reward will be written for him and Allaah, the Exalted, will say to him, "Recite and rise by one degree with every aayah," until he comes to the last aayah he knows. Allaah favours him by giving him eternity.

(24) That whoever prays at night with a hundred aayaat is written amongst the devout worshippers and whoever prays with a thousand aayaat is written amongst the Muqantareen and whoever prays with two hundred aayaat is written amongst the devout worshippers and sincere ones.

(25) That the one who walks to the prayer (in the mosque) is raised in ranks and has his sins removed, both while he goes to the mosque and when he returns from it.

(26) That for every step he takes he receives ten good deeds.

(27) That the Muslim is written amongst the worshippers from the time he leaves the house till he returns to it.

(28) That the one receiving the greatest reward for the prayer is the one who walks the furthest towards it and then the one further than him (from the mosque).

(29) That one step which a servant takes to the prayer in congregation is counted as an act of charity for him.

(30) That taking many steps towards the mosque is from ar-Ribaat (guarding the frontiers).

(31) That every time a servant leaves for the mosque in the morning or the evening Allaah prepares for him a feast in Paradise.

(32) That Allaah makes the light of those who walk through the darkness to the mosques complete and perfect on the Day of Judgement.

(33) That the reward for the one who leaves his house in a state of purity for the obligatory prayer is like the reward of the pilgrim in the state of ihraam.

(34) That the one who leaves for the mosque has a guarantee from Allaah that He should provide sustenance for him and suffice him (in his affairs).

(35) That the one who walks for the prayer in congregation, after having beautified his ablution and travels to visit Allaah, the Exalted, is bestowed with a great favour in that Allaah honours those of his servants who visit Him, and Allaah's honouring of them is increasing their faith, showing benevolence to them, rewarding them, raising their ranks, removing their difficulties and making their hearts content and happy.

(36) The obligation to pray in congregation.

(37) That the Prophet (PBUH ) did not make a concession for the old blind man by allowing him to leave the congregational prayer. How then can those who are fit and well be allowed a concession?

(38) That whoever abandons the congregational prayer has been threatened with heedlessness and having a seal placed on his heart.

(39) That staying away from the congregational prayer is a sign of hypocrisy.

(40) The extreme striving of the Companions for attending the congregational prayer inspite of difficult circumstances. Some of the Salaf used to say, "The prayer is from the Hereafter so when you enter it you leave the world."

Chapter Ten

THE METHODOLOGY OF A MUSLIM


Know, may Allaah have mercy upon you, that the methodology a Muslim adopts in reaching his Lord, safe and secure, is suspended between two matters.

(i) Holding fast to the Sunnah and its people, its aiders, allies and supporters and
(ii) avoiding all innovation, its people, its aiders, allies and supporters, those "deceiving, surmising, cheating, lying, beautifiers of speech." This is the Straight Path of Allaah, that which leads to Him and in which there is no crookedness, neither to the left, nor to the right.

Imaam as-Shaatibee (may Allaah have mercy on him) said, "And 'Umar ibn Salamah al-Hamdaanee said, ‘We were sitting in the circle of Ibn Mas'ood in the mosque, which was still plain ground, before it had been covered with gravel. 'Ubaidullaah ibn 'Umar ibn al- Khattaab, who had just returned from an expedition, said to him, ‘What is the straight path, O Aboo 'Abdur-Rahmaan? 'He replied, ‘By the Lord of the Ka'bah, it is that which your father was firmly established upon until he entered Paradise,’ and then he swore firmly upon that three times. Then he drew a line in the ground with his hand and also drew lines to either side of it and said, ‘Your Prophet (PBUH ) left you upon this end and its other end is in Paradise. So whoever remains steadily upon it will enter Paradise and whoever takes any of these lines will be destroyed."

And in another narration (he was asked), ‘O Aboo 'Abdur-Rahmaan, what is the straight path?’ He said, ‘The Messenger (PBUH) left us upon the nearest end of the line and its other end is in Paradise. And to its left and right are roads in which there are men who invite those who pass by them, saying, ‘Come this way! Come this way!’ So whoever is taken by them to those paths will end up in Hell-Fire and whoever remains steadfast upon the great path will end up, through it, in Paradise.' Then Ibn Mas'ood recited:

And verily, this is my Straight Path, so follow it, and follow not (other) paths, for they will separate you away from His Path. This He has ordained for you that you may become al- Muttaqoon." [Soorah al-Anam (6):153].

And Mujaahid said about the saying of Allaah, "…and follow not (other) paths.." "The innovations and doubts." And Bakr ibn al- Alaa said about the saying of Allaah, "... for they will separate you away from His Path ..." "He meant the devils amongst men, and these are the innovations and Allaah knows best." [Imaam ash- Shaatibee in Al-I'tisaam (1/40~45)].

The Aider of the Sunnah and Destroyer of Innovations, Imaarn Ahmad (d.241 H) (may Allaah have mercy on him) said, "The fundamental principles of the Sunnah with us are:

(i) Holding fast to what the Companions of Allaah's Messenger ( PBUH) were upon.
(ii) Seeking them (and their way) as a model of guidance.
(iii) Abandoning innovation, for every innovation is misguidance.
(iv) Abandoning controversies and abandoning sitting with the People of Desires.
(v) And abandoning quarrelling, argumentation and controversies in the religion."[Reported by al-Laalikaa'ee in his Sharh Usoolul- I'tiqaad (1/152)].

Aboo Haneefah (d.159H) (may Allaah have mercy on him) said, "Stick to the narration (athar) and the way of the Salaf and beware of newly invented matters, for all of it is innovation." [Related by as-Suyootee in Sawnul-Mantaq wal-Kalaam (p.32)].

Imaam al-Awzaa'ee (d.157H) (may Allaah have mercy on him) said, "Hold fast to the narrations of the Salaf, even if people were to abandon you. Beware of the opinions of the people, no matter how much they beautify it with their speech." [Related by al-Khateeb al- Baghdadee in his Sharaf Ashaabul-Hadeeth (p.7)].

And Imaam al-Laalikaa'ee (d.418H) (may Allaah have mercy on him) said, "That which is most obligatory upon a Muslim is knowledge of the aspects of the creed of the Religion and what Allaah has obligated upon His Servants including the understanding of His Tawheed and of His Attributes, and believing in His Messengers with evidences and with certainty. And arriving at (all of) that and seeking evidences for them with clear proofs.

Among the mightiest of statements and clearest of proofs and understandings is:

(i) The Book of Allah, the Manifest Truth.
(ii) Then the saying of the Messenger of Allaah (PBUH ).
(iii) And of his Companions, the Chosen, pious ones.
(iv) Then that which the Salafus-Saalih were unanimously agree upon.
(v) Hen holding fast of all of that and remaining firm upon it till he Day of Judgement.
(vi) Then turning away from the innovations and from listening to them-from amongst those things the astray people have invented." [Sharh Usool-I’tiqaad (1/9)].

Therefore, "May Allaah have mercy upon you! Examine carefully the speech of speech of everyone you hear from in your time particularly. So do not act in haste and do not enter into anything from it until you ask and see-‘Did any of the Companions of the Prophet (PBUH) speak about it or any of the scholars?" So if you find a narration from them, cling to it, do not go beyond it for anything and do not give precedence to anything over it and thus fall into the fire." [Sharh-Sunnah of Imaam al-Barbahaaree].

Chapter Eleven

IBN AL-QAYYIM ON FOLLOWING A SCHOOL OF THOUGHT (MADHHAB)



Ibn al-Qayyim said, "Does the common person have to follow one of the well-known madhhabs or not? There are two sayings regarding this:

That it is not obligatory upon him and this is what is correct and definite since there is nothing obligatory except what Allaah, the Most High, and His Messenger have made obligatory. Neither Allaah nor His Messenger made it obligatory to follow the school of thought (madhhab) of any person from the ummah and to follow him alone in the Religion. The best generations passed by without anyone doing this. Indeed the common person cannot have a madhhab, even if he thinks that he does, since the common person has no madhhab at all. This is because the madhhab will be either for the one who is able to research to a certain level and understand evidence and also know about the other madhhabs or for the one who has read a book concerning the details of that madhhab and knows the ruling and sayings of his Imaam.

As for the one who is unable to do any of that but merely says, ‘I am a Shaafi'ee ...’ or ‘I am Hanbalee ...’ etc., then he does not become that just by saying so, just as would be the case if he said, ‘I am a religious scholar ...’ or ‘I am a scholar of grammar ...’ or ‘I am a writer ...’ then he does not become that just by saying so. This is further clarified by the fact that the one who says, ‘I am a Shaafi'ee ... or a Maalikee ... or a Hanafee ...’ claiming that he follows that Imaam and his way, would only be truthful if he were to follow his way in acquiring knowledge, understanding and extraction of proof. As for this one, with his ignorance and being far from the manners of the Imaam and his knowledge and way, how can it be correct for him to ascribe himself to him except with mere claims and empty words having no meaning?! How can the common person have a madhhab? Even if it could be imagined, it would still not be obligatory upon him or anyone else to ever have to follow the adhhab of a certain man from the ummah, to the extent that he accepts all his sayings and rejects everyone else's sayings.

This is a filthy innovation introduced into the ummah.

No scholar of Islaam has ever said this and they are higher in station and better knowing about Allaah than to order the people about this. Even further from the truth is the saying of those who say that he must stick to the madhhab of a single scholar and further still from the truth is the one who says, he must follow one of the four madhhabs! O Allaah, how strange!

(Is it that) the madhhabs of the Companions of Allaah's Messenger (PBUH) died out and those of the taabi'een and those who came after them and those of the rest of the scholars of Islaam and all have been invalidated except for the madhhabs of four men only from amongst all the rest of the scholars and Imaams?!

Rather, that which Allaah, the Most High, and His Messenger (PBUH) made obligatory upon the Companions, the taabi'een and those who came after them is the same as that which He made obligatory upon those after them until the Day of Resurrection. That which is obligatory does not vary or change, even though how it is achieved may vary or the amount which is obligatory may vary due to varying ability or inability, time, place and condition, but that also follows what Allaah and His Messenger have obligated.

Those who say that it is correct for the common person to have a madhhab claim, ‘Because he believes that the madhhab which he ascribes himself to is the truth, therefore, he must be sincere to his belief.’ If this saying of theirs were true then it would mean that it is forbidden to seek a ruling from anyone other than the people of his own madhhab and likewise that it is forbidden to take the madhhab of anyone equal or greater than his own Imaam and would mean other things which all show the falsity of the belief in the first place. Indeed it would mean that if he saw a text from Allaah's Messenger (PBUH) or a saying from the four Caliphs with other than his own Imaam, he would have to abandon the text and the sayings of the Companions and give precedence to the saying of his own Imaam.

Rather, he should seek from whom he wishes from the followers of the four madhhabs and others besides them. It is not obligatory upon him or upon the one who delivers verdicts (muftee) to limit himself to one of the four Imaams. Upon this is the consensus of the ummah, just as it is not obligatory upon the scholar to restrict himself to the hadeeths reported by the people of his land or any land in particular, rather, if any hadeeth is authentic it is obligatory to act upon it, whether it is reported of the people of the Hijaaz, Iraaq, Shaam, Egypt or Yemen." [I’laamul-Muwaqqi'een (4/261)].

Chapter Twelve

IBN ALQAYYIM ON MAKING USE OF ONE'S TIME IN CHANGING EVIL INTO GOOD



Abdul-Malik ibn Ahmad al-Mubaarak said, "Ibn al-Qayyim (may Allaah have mercy on him) said in AL-Fawaa'id, "Chapter: How you rectify your condition:

"Get up (and hurry) in entering upon Allaah and accompanying Him in the Home of Peace, without any tiredness, hardship or fatigue, but in fact by the nearest of paths and the most easiest (of them). And this is (by realising) that you are in a time between two times which is (what constitutes) your life, and this is the present time which is between what has passed and what is yet to come. Then that which has passed, you can correct by repentance, remorse and seeking forgiveness. This is something in which there will be no tiredness, fatigue, or any straining efforts (required on your behalf). It is (nothing but) the action of the heart.’"

"I say: Whatever of your time has passed in disobedience to Allaah, it is possible for you to bring it back (and amend it). And it has been said, ‘Time is like a sword, if you don't cut it, it will cut you.’ And this is correct wisdom save that Allaah has excepted the repenters from this. For whatever time they have wasted in committing zinaa, even murder, in fact, even shirk-then whoever repents from them will find his scroll (of deeds) not just white and plain (free of those evils) but good deeds will have been written on it in replacement of those evil deeds, as if his time had been adorned with them. And nothing is impossible for Allaah, He is the One who said:

And those who invoke not any other ilaah (god) along with Allaah, nor kill such life as Allaah has forbidden, except for just cause, nor commit illegal sexual intercourse and whoever does this shall receive the punishment. The torment will be doubled for him on the Day of Resurrection, and he will abide therein in disgrace. Except those who repent and believe, and do righteous deeds, for those, Allaah will change their sins into good deeds, and Allaah is Oft-Forgiving, Most Merciful." [Soorah al-Furqaan (25):68~70].

And Ibn al Qayyim said:

"And your restraining yourself from sins in what has yet to come (in the future). (This) restraint of yours is but mere abandonment and relaxation and does not involve (any) actions from the limbs or the efforts which cause you difficulties and hardship. It is but (firm) resolution and a strong and firm intention (which allows your) body, heart and your inner-self to rest. So whatever has passed you by, you amend by repentance and you correct what has yet to come with restraint, resolution (of one's will) and (firm) intention."

"I say: From this you will learn about the secret of the connection between repentance and seeking forgiveness, as occurs in the like of Allaah's saying:

Will they not repent to Allaah and ask His Forgiveness? For Allaah is Oft-Forgiving, Most Merciful. [Soorah al-Maa’idah (5):135].

Seeking forgiveness (here) has the meaning of ‘abandoning what has preceded (from your actions)’ and repentance (here) is with the meaning ‘not persisting (in those actions) in the future.’ And Allaah has combined both of these in a single aayah when He said:

And those who, when they have committed faahishah (illegal sexual intercourse etc.,) or wronged themselves with evil, remember Allaah and ask forgiveness for their sins-and none can forgive sins but Allaah. And do not persist in what (wrong) they have done, while they know." Soorah Aali-Imran (3):135].

And Ibn al Qayyim said:

"And in both of these there is no hardship or tiredness for the limbs, however the concern is for your life-and that is the time, (at present), which is between two times. If you waste it, you will have wasted your happiness and your (means of) safety. And if you safeguard it, along with correcting the (other) two times-that which is before it and that which comes after it-with what has been mentioned, you will be saved and you will succeed with ease, pleasure and bliss."

I say: And this will show you the secret of Allaah's making the amending of one's conduct (Islaah) a condition for (true) repentance, which if it (i.e., repentance) is performed (freely and properly), will also include the seeking of forgiveness, as occurs in the saying of Allaah:

Your Lord has written Mercy for Himself, so that, if any of you does evil in ignorance, and thereafter repents and does righteous good deeds (by obeying Allaah), then surely, He is Oft-Forgiving, Most Merciful. [Soorah al-An’aam (6):54].

and in His saying:

Except for those who repent after that and do righteous deeds. Verily, Allaah is Oft-Forgiving, Most Merciful. [Soorah Aali-‘Imraan (3):89].

Therefore, amending one's conduct (here) is with the meaning of amending the present time (in which you are in), and it has been said:

"What has passed is a dream
And what is hoped for (in the future) is unseen
Yet you have (at your disposal)
The hour in which you are (at present)"

And Ibn al-Qayyim said:

"And safeguarding it involves greater hardship than the rectification of what has passed before it and what is to come after it. Safeguarding the present time requires that you make your soul cling to that which befits it, is of greater benefit to it and is greatest in obtaining its happiness. In this affair, people vary greatly one from another. Verily, these are your days gone past, in which you gather your provision for your place of return, either to Paradise or to Hell-Fire..."

I say: Whoever contemplates over the Qur'aan will find that its call does not leave any of these three times. Allaah, the Exalted, said:

Alif, Laam, Raa. (This is) a Book, the aayaat whereof are perfected (in every sphere of knowledge) and then explained in detail from One, Who is All-Wise and Well, Acquainted (with all things). (Saying), ‘Worship none but Allaah. Verily, I (Muhammad (PBUH)) am unto you from Him a warner and a bringer of glad tidings.' And (commanding you), `Seek the forgiveness of your Lord, and turn to Him in repentance ...’ [Soorah hood (11):1~3].

Meaning, that Allaah has perfected His Book and has explained it in detail that you may worship Him in these three times with what He has commanded. So His saying, "(Saying) worship none but Allaah ..." is for worship at the present time (in which you are in), for tawheed is the most beneficial and foremost of the acts of obedience. And His saying, "And (commanding you), ‘Seek the forgiveness of your Lord …’" is for what has passed, and His saying, "And turn to Him in repentance ..." is for what is to come. The reason for concentrating upon tawheed here, for the rectification and correction of one's current time is two matters:

The first: That it is not permissible for there to be any time in which there is no concern with tawheed and it is that which comprises Tawheedur-Ruboobiyyah, Tawheedul-Uloohiyyah and Tawheedul- Asmaa was-Sifaat.

The second: That it is the foundation of every righteous action. Do you not see that righteous actions constitute its perfection, the obligatory amongst them or the recommended? For this reason it was the first thing that the Prophets, upon them be prayers and peace, called to. Because the one in whose heart tawheed has been ingrained and deeply rooted, its liveliness will appear in all of his limbs and its tree will give rise to the best of fruits as Allaah, the Exalted, has said:

See you not how Allaah sets forth a parable? A goodly word as a goodly tree, whose root is firmly fixed, and its branches (reach) to the sky. Giving its fruit at all times, by the Leave of its Lord and Allaah sets forth parables for mankind in order that they may remember. [Soorah al-Ibraaheem (14):24~25].

Ibn al-Qayyim said:

"And there is due from the servant to Allaah, in every moment from his time, servitude which will advance him or bring him nearer to Allaah. So if he spends his time in servitude to Allaah, he will advance to his Lord and if he busies himself with desires, or relaxation or inactivity, he will lag behind. And the servant never ceases either to be moving forward or falling behind, and there is no stopping whilst on the path, ever. Allaah, the Exalted, said:

To any of you that chooses to go forward (by working righteous deeds), or to remain behind (by commiting sins). [Soorah al-Muddaththir (74):37]." [Al-Fawaa'id (pp.187~188].

And he (may Allaah have mercy on him) said:

"And if he is not moving forward then he is remaining behind, by necessity. Therefore, the servant is always moving and does never stop (in one place). So either he moves higher or he falls lower, either he moves to the front or he goes to the back ... it is but the steps or phases of a journey which lead, in the most rapid manner, to Paradise or to Hell-fire. Therefore (there is one who is) fast and slow, one who moves forward and one who remains behind and there is no one on the path who stands still, ever. They only differ with each other as to how quickly or slowly they move." [Madaarijus-Saalikeen (1/267)].

I say: The saying of the Prophet (PBUH) gives evidence to this,

"All of mankind awake and sells his soul, so (one) either frees it or destroys it," reported by Muslim, and in a version, "O Ka'b ibn Ujrah! All of mankind awake ..." so all of them awake (each morning) and whoever does not sell his soul to Allaah, the One who said:

Verily, Allaah has purchased of the believers their lives and their properties, for the price that theirs shall be Paradise. [Soorah at-Tawbah (9):111].

then he has sold it to Satan, the (schemer) who waits in ambush. This is because Allaah has created time for a person and has ordered him with acts of worship which are suitable for the time he has been granted, for it is not so that, "the acts of worship are greater (more numerous) than the moments of time," as Hasan al-Bannaa has (falsely) claimed, and whoever does not spend his time in what Allaah has commanded, Shaytaan will assault (and ravish) him without respite. Allaah, the Exalted, said:

And recite to them (O Muhammad (PBUH)) the story of him to whom We gave Our aayaat (proofs, evidences) but he threw them away. So Satan took control of him, and he became of those who went astray. [Soorah al-Araaf (7):175].

Ibn al-Qayyim said, "(Meaning) that Satan will seize him and keep hold of him in such a manner that he will overcome and attack him, and for this reason He said, "So Satan took control of him (atba'ahu) ..." and He did not say, "…followed him (taba'ahu)…" for the meaning of "... took control of him ..." is "... seized and kept hold of him ..." and this is greater than `followed him,' in both wording and meaning." [Al-Fawaa'id (p.100). And refer to the book Madaarikun-Nadhar fis-Siyaasah (pp.390~405) for the completion of this discourse.

All praise is due to Allaah, Who is alone in legislating. And if this was not so and if control of the affair was given to (these such people), they would have burdened us with obligations for which Allaah has sent down no authority!